Saubahgya asttotratasatam

Tripura rahasya, mahaatmya khanda has a rare stotra called saubhagay astottara satakam,
which is in the form a dialogue between lord datta and bhargava raama. Lord datta says
that this stotra was revealed by sri mahadeva to sri devi and latter chanting of this stotra
gave the powers to kamadeva. The uniqueness of this stotra is that it is comparable to the
sarva poortikara stavam which is composed by the twenty names for each of the fifteen
syllables of the pancadasi vidya, while this stotra is composed of twelve names for each
of the nine non recurring matrukaaksharaas of the pancadasi vidya.

We are amazed to see that like the order names in the sarva poortikari stava, which are in
order of their occurrence of the fifteen aksharaas of the pancadasi vidya, as they occur,
similarly the order of these nine non recurring matrukaaksharaas in pancadasi are present
in an identical order in which they appear in the said vidyaa. {the break up is
k+a+e+i+l+a+h+r+i+m, h+a+s+a+k+a+h+a+l+a+h+r+i+m, s+a+k+a+l+a+h+r+i+m).
Thus we can see that these names are in the order of ‘k’, ‘a’, ‘e’ , ‘i’, ‘l’, ‘h’, ‘r’, ‘am’
and ‘s’.
We are also amazed to see certain names are common to the saubhagya astottara,
sahasranama and trisati; certain other names are common in these three stotras in their
meaning. Those parallel names are also indicated in this commentary.
In the phala sruti we find the employment of fire sacrifices (havan) with specific different
things to attain different results (shat karma). In tune with trisati and sahasranama, we are
also directed to worship the brahmins or suvasinis after invoking devi on them with these
names.
1, kamesvari
Kama= desires ishvari- lord . Since the initial movement for creation or spandha is devi
personified, the desire to create in lord shiva, she is described here as the lord of desires.
Per katapayadi ‘kama’ will denote the number fifty one, the maatrukaaksharaa. Since the
first element in the creation is space, the aspect being sound, it is apt to infer that sri devi
is the lord of the matrukaaksharaas.
Lalitha trisati: kaameshvari (258), kaameshii (143)

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 2. Kamasakti
Kama= desires sakti- power as seen above ,the initial movement for creation or spandha,
which is the desire to create in lord shiva is the caused by the power of this desire, she is
described here as the power that manifested this creation..
From the above, we can also infer that sri devi is the power of the matrukaasharaas-
parasuraama in his kalpa sutra says- varnaatmakaa sabdaa nityaa, mantraanaam acintya
saktayah.
3. Kamasaubhagya dayini
Kama= desires or lord of desires – manmatha ; saubhagya- auspicious daayini= giver.
Manmatha was reduced to ashes by lord shiva, thus causing inauspiciousness to him and
his wife rati devi. Sri lalithambika after reducing bhandasura, who was created out of the
ashes of manmatha, back to ashes, glanced at it with grace, thus resurrecting manmatha.-
Lalitha sahasranama: hara netra agni sandagdha kama sanjeevana aushadhih (84)
Lalitha trisati: kandarpa janaka apaanga veekshanaa (13) kaama sanjeevani (145). This
grace is the auspiciousness referred here.
Again saubhagya vidya is the name given to the pancadasi mantra adored by kamadeva, it
was initiated by devi herself, and so this name acquires more important aspect of
manmatha as the preceptor of pancadasi saubhagya vidya. . Lalita sahasranama:
kaamapoojitaa, ( kaama sevitaa (586); lalita trisati: kandarpa vidyaa (12)
4. Kamarupa
Kama= desires rupa; form, in the initial movement for creation or spandha, caused the
naama and roopa in the visible universe. Thus all that are seen is her form.
Also the first of all sakti peetas is kamarupa, she is in the form of the deity worshipped
there - kamakhya.
From the first name, the devi is also seen in the form of the maatrukaasharaas.
5. Kamakala
Kama= desires kalaa- aspect or digit. The initial movement for creation or spandha is
represented by this form- the fourth vowel – ‘im’. This also alludes to the kama kala bija
– ‘kleem’
Lalitha sahasranama: kaamakalaa roopaa (322)

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 6.kamini
Kamini= a lady to be desired. Since devi is the manifested universe, what ever is desired
is her, hence she is described as the desired one.
7.kamalasana
Kamala= lotus asana= seat. Devi has lotus as her seat. Various dhyana slokas point to this
‘dhyaayet padmaadanasthaam’, lotus is representative of earth, thus all the five elements.
Asana is a seat upon which one is seated, thus we can meditate on devi as above the five
elements.
Asna also will point to the disposition of the mind and kamala to the lotus that blooms on
sunlight, the prakasha – a representative of all knowledge. Thus the disposition of mind
towards acquiring and appreciating knowledge is a hidden meaning of this name.
Lalitha sahasranama: padmaasanaa. (278)
8.kamala
Kamala= mahalaskhmi devi. Devi in her grace took the form of five lakshmi devi’s who
are worshipped in the first of the pancapancika – panca laskhmi- sri vidya lakshmi,
lakshmi, mahalakshmi, trisakti lakshmi and samrajya lakshmi .
Lalitha sahasranama: nalini(450)
9.kalpanahina
Kalpana= imaginative disposition; hina= not having this aspect. Since devi is above and
all pervading the creation, her form cannot be imagined / meditated by a sadhaka. She
being the totality of all creativenesses, there is nothing outside her creative field. Thus
she is called without imagination too.
10.kamaniya kalavati
Kamaniya= beautiful, pleasant to the eye, kalavati= the crescent of moon on her head.
Moon is one if the universal things that will not tire the mind on continuous enjoyment-
here through the sight. Hence the sight of crescent on her crown will make the mind of a
sadhaka settle and peaceful for further observations / introspections and sadhana. Amba
having this crescent on her head will also mean that the nada which is represented in
writing as a crescent, which on awareness internally from agyna will bestow the
experience of her highest state

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Lalitha sahasranama: kalaavatee (327)
Lalitha trisati: kamaneeyaa (5), kalaavatee (6)

11.kamala bharati sevya

Kamala= mahalakshmi ; bharati= sarasvati; sevyaa= attended upon by them.
Lalitha sahasranama: sa caamara ramaa vaanee savya dakshina sevita;
sharadaaradhyaa(614)
Lalitha trisati: lakshmi vaani nishevitaa(63);
Lagna caamara hasta srii saradaa parivejiaa’ (194)
12. Kalpitashesha samsrtih
Kalpita= created by resolve; ashesha= all inclusive samsrthih: the varied creation. Vedas
say ‘ekaivaaham; bahusyaam prayaayayeeti’= i am one; let me be multiples, in variety.
This was the resolve of the para shiva that caused this creation; devi is the personification
of this resolve.
Lalitha sahasranama: leela klipta brahmanda mandala (648)
13. Anuttara
Uttara= above; ‘an’ is negation. Thus we are amazed at the revelation that nothing is
above sri devi. This entire universe is inside her, hence she is above all, and nothing is
above her.
Lalitha sahasranama: anuttamaa (541)
14. Anagha
Agha = sin; ‘an’ means negation, so this name means that she is sinless, sri devi beings
the pervading the universe - all and everything, cannot do a sinful act. Since all acts are
hers there is no such tag to any acts.
Lalitha sahasranama: anaghaa (987)
15. Ananta
Anta= end; ‘an; means negation. Thus, we find that sri devi has no end. Since time came
into existence during creation, sri devi being the initial impulse for creation has neither a
beginning nor an end.
16. Adbhuta rupa

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Adbhuta= causing wonder, rupa= form. Sri devi’s form is unimaginably beautiful. With a
brilliance of thousands of sun and a cooling effect of thousands of moon, the face is to be
meditated as that of the sri guru during the initiatory ritual.
17. Analodbhava
Anala= fire; udbhava= born from; in lalitopakhyana we find that a sacrifice (yaga) called
maha yaga was done by devas and sri devi emerged out of it.
Lalitha sahasranama : ‘cid agni kunda sambhuta’.(4)
Using katapayaadi code decoding ‘anala’ will be three hundred. Udbhava means born
from, so this name points to the emergence of the devi in the form of bliss (paryaaptih)
from the sarvapoortikara stava of three hundred names.
18. Atiloka caritra
Ati loka-= above the mundane world, caritraa= epic or story, the lalitopakhyana is the
narration of the out of normal / divine leela of sri devi lalithambika, her emergence, valor
in the war and her city.
Lalitha sahasranama: adbhuta caaritraa (988)
19. Ati sundari
Ati= above normal sundari= beautiful. All natural beautiful things have a aspect of sri
devi, hence we can only imagine in our mid the totality of all beauties. .
Lalitha sahasranama: mahaa laavanya sevadhih (48), anavadhyangi (50)
20.ati shubha prada
Ati= out of normal; shubha = auspicious pradaa= bestower. The worldly normal
auspicious signs are over run by the grace of sri devi, who will now exhibit out of normal
auspiciousness. The recognition of the true nature of self is the auspicious nature revealed
here.
Lalitha sahasranama: sreekaree (127)
21. Aghahantri
Agha= sin; hantri= destroyer,. Sri devi being the cause of actions in this world, when
realized by the aspirant, will remove all sins tat were assumed as being done by him.
Refer to above name ‘anagha’ where she is described as sinless, here she destroys sins
that are assumed to be done by an individual.
Lalitha sahasranama: papa naashinee (167)

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 22. Ati vistara
Ati= above normal; vistaaraa= wide vastness of occupancy. This she created and was the
world. This name explicitly tells us the she is tripuraa- one who is inside and above the
three states.
23. Arcana tushta.
Arcanaa= worship; tushtaa= happy. Devi is happy by her worship. Both modes of
worship are said here, the dakshina and kaula sampradaya are meant by this name.

24. Amita prabha

Amita= overwhelming; prabha= effulgence. Devi is bright like thousands of sun cool like
hundreds of moon, thus this brightness is only seen in the mind’s eye, cannot be seen by
our naked eyes.
Lalitha sahasranama: udyat bhanu sahasraabhaa (6)
Lalitha trisati:
25. Eka rupa
Eka= one rupa= form. Since this myriad of universe is from the single form of devi she is
in the form of all animate and inanimate objects. Thus she is called the one form.
Reversing eka we get ‘ka e’ which point to the srividya mantra, which is identical to her
physical (sthula) form- rupa- as per lalitha sahasranama the physical gross form of devi is
described from ‘srivagbhavakutaika to katyadhobhagadharini’. (85-87)
26. Eka vira
Eka= one vira= warrior /heroine. In her universal drama (prapanca leelaa), sri devi is the
director, heroine, stage and the audience. The sixth of the dasa maha visya chinnamasta
is also called eka vira.
Lalitha trisati: ekaveeraadi samsevyaa (34)
27. Eka natha
Eka = one natha= first (head) lady. Since she has nobdy above or equal to her , she is
surely the lord. Reversing eka will show us the pancadasi vidya and she being the deity is
surely the lord of that mantra.

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In tradition ‘natha’ is added to the initiatory names of the guru, thus replacing this idea ,
we find ‘eka guru’, as per kalpasutra- eka gururupastirasamsayah- no doubt in the mind
of an aspirant in adhering to a single tradition and preceptor.
28. Ekantarcanapriya
Ekanta= in solitude; arcana = worship by offering the five or more upacaras; priya= likes
this worship. In solitude where there can be no interferences from this world, worship is
the most liked method by sri devi;
Lalitha sahasranama:
Lalita trisati: eka bhakti madarcitaa (27); ‘ekanta pujita’ (36) – worshipped in solitude.
29. Eka
Eka= one; alone. Since the whole created world is pervaded by her, there is nothing else,
other than her.
Lalita sahasranama: ‘ekakinee’ (665)
30.eka bhavatushta
Eka bhava= the only mental modification of the awareness in the universal unity and
diversity; tushta= happy mind set. Since the whole created world is pervaded by
consciousness, whose personification is sri devi, who is bliss eternal. . Thus we find there
is nothing else, other than her and this state of mind is the primary cause of bliss. .
31. Eka rasa
Eka rasa= the only mental modification of flavor or character. There are nine mental
modifications of character. They are anger, fear, hatred, love etc. The one above all these
is the shanta rasa- the equipoise mental state. Devi is in that form.
Lalitha trisati: eka rasaa (33)
32. Ekanta jana priya
Ekanat= solitude; jana = people; priya; fond of. Devi is fond of people in solitude. Since
solitude, even in the midst of marketplace is the sign of the realized ones, devi is fond of
that attitude. Further refer above name-28.
Lalitha sahasranama: viviktasthaa (835) - residing in solitude
Reversing eka will be ‘ka e’ and thus point to the pancadasi mantra. Anta here will mean
the constant remembrance, priya is fond of. So we find devi is fond of the constant

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remembrance of the pancadasi mantra. . The same is said by bhagavan parasurama as
‘sadaa vidyaa anusamhatih’.
33. Edhamana prabha
Edhamana= ever growing; prabhava= glory; sri devi’s glory is anugraha- the revelations
of her self to the aspirant, this is described as ever-growing
Lalitha trisati: edhamaana prabhaa (37)
34. Edhad bhakta pataka nashini
Edhad= ever growing; bhakta pataka= the sinful acts of the aspirant; nashini= destroyer.
The intense fixation in the mind that i am an individual, different from the universe is the
most sinful activity which is described here as ever growing; sri devi by her grace will
immediately destroy them.
Lalitha sahasranama : paapaaranya davaanalaa’
35. Elamoda mukha
Ela moda= joyful sweet fragrance of cardamom; mukha= mouth. Sri devi being the
highest royal personality is described here as enjoying the pleasures that are royal in
nature. Chewing of betel is one such.
Traditionally there were sixteen kings in this continent (bharata varsha), pointing to the
number sixteen and thus the mantra shodasi. Mukha will point to the sound the
primordial first evolution aspect. Thus we are amazed to see that shodasi mantra is
expression of the first creative urge personified as sri lalitha
Lalitha sahasranama: karpooraveetikaa..digandhraa (26), tamboola poorita mukhee (559)
Lalitha trisati: karpooraveeti saurabhya.. Tadhaa (14)
36. Enodri shakrayudha samsthita
Enah= sinful acts, adri= heaped like a mountain; shakra= the lord of devas, indra;
ayudha= his weapon- thunderbolt; samsthita= resides in this. Thus we find devi described
as the thunderbolt which powders the mountain of sin. The thunder and lightning are for
few seconds only, the effect will be huge, thus the karuna or grace of devi is the
thunderbolt , visible to the aspirant for few seconds only, but will destroy heaped
(mountain like) sinful acts. Traditionally thunderbolts were said as mountain breakers.
Lalitha trisati: enah kuta vinaashinee (31)
37. Iha shunya

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Iha= desires; shunya= devoid of that. Since sri devi is avapta kama- whose desires are
immediately fulfilled, thus being her state, she is said to be devoid of any desires.
Lalitha trisati: ihaa virahitaa (58)
38. Ipsita
Ipsita= desired one. Devi being the bliss of creation is naturally liked and desired to be
attained by all.
39. Ishadi sevya
Ishaadi= the lord ishvaraa- siva and others; sevya= attended by them. Devi being the
mother of all , is naturally attended by them.
40. Ishana varangana
Ishaana= the lord ishvaraa- shiva vara= best anganaa= woman. Devi is portrayed as the
wife of lord siva.
Lalitha sahasranama: shiva priyaa
Lalitha trisati: ishvara vallabhaa (50), isha sakti (59),

41. Ishvaragynapika
Ishavarai= the lord ishvaraa- siva aagynaapikaa= issue orders. As the sole creatrix,
sustainer and annihilator of the universe, devi issues orders on the acts to be done by lord
siva and others.
Lalitha sahasranama: sarvanullanghya shaasanaa (995), nijaagyaa roopa nigamaa
Lalitha trisati: ishvara prerana kari (54), langhyetaragynaa (186)

42. Ikara bhavya

Ikaara= the word ‘i’; bhaavyaa= meditated upon. The syllable ‘i’ is the form of devi, the
letter when written in ancient inscription with three circles and a triangle, which are
representing the face, breast and creative organ of devi. This alphabet being the fourth
will also point to the vedas, thus paving way for the interpretation as vedic meditations of
devi.
Lalitha sahasranama: i (712)
43. Ipsita phalaprada

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Ipsita= desired; phala = fruits of actions; prada= giver. Devi is a like a just ruler, will give
all fruits of actions done without any partiality. The only way to get out of this circle is to
offer all fruits to her and surrender at her feet while doing all acts in the course of life.
Lalitha trisati: ipsitaartha pradaayini (43)
44. Ishana
Ishanai= the commanding lord. Ishana also means bright. Thus this will also point to the
sun. Devi being the all encompassing creatrix, the one whose command can never be
ignored.
Lalitha trisati: ishaanaadi brahma mayee (47)
45. Ihi hara
Iti = diseases, troubles, hardship, natural calamities like flood cyclone, troubles while
traveling in an unknown land; hara= removes that. Sri devi being the mother of all is a
source of comfort to the aspirant in midst of these troubles.
Lalitha trisati: iti baadhaa vinaashini (57)
46. Iksha
Iksha= view.devi is the personification of the ahma sphurana- the internal view of lord
parashiva in his own splendor.
Lalitha trisati: ikskitree (42)
47. Ishadarunakshi
Ishaad= a little aruna- red; akshii= eye. Devi’s eyes are a little red in color. Brahma sutras
also say ‘kapyaasam pundareekameva akshini= like the lotus the eyes of par brahman are
red. Since devi is the female personification of the par brahman her eyes are also red.
48. Isvaresvari
Ishvara= the lord ishvaraa- siva; ishvari= lord. She is the lord of lords.
49. Lalita
Lalitha= playful. The whole creation is said to be a sport of the divine, leelaa, the
personification of this is lalitha. Bhaskararaya says ‘srngaara haava bhaava lalitaa’ the
movements in making love is lalita.
Here of we discuss this with the secret code: sringa will mean the horns and thus the
number two, aara will denote petal, thus the two petals of the mid eyebrow cakra – the

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aagynaa cakra and the tattva of mind is inferred, the new view will now be that all mental
modifications are her play.
Lalitha sahasranama: lalitaambikaa (1000)
Lalitha trisati: lalitaa (62)
50. Lalanarupa
Lalana= play, rupa= in that form.
Lalitha trisati: lalanaaroopaa (65)
51. Layahina
Laya = the destruction or re –absorption; hinaa= doesn’t have it. Since devi is before
creation, pervading the creation and also after creation ceases (destruction). She is
described as without destruction.
52. Lasattauh
Lasat = bright; tanuh = body. We always find the description of devi as effulgence of
light comparable to a thousands of sun also with a coolness of hundreds of moon.
Lalitha sahasranama : nijaaruna prabhaa poora majjat brahmanda mandalaa (12)
53. Laya sarva
Laya = the destruction; sarvaa= this entire universe.
Lalitha sahasranama: ‘maheshvara mahakalpa maha tandava sakshini’
54. Layakshoni
Laya = the destruction; kshoni= this earth. Earth element is solid in nature. Thus removal
of solid structure to get fluidity can be interpreted from this name. Also earth element is
in the muladhara, rising of the kundalini to svadhisthana will also be termed as the
dissolution of earth. This is indeed ‘kula’.
55. Layakartri
Laya = the destruction; kartrii= this cause or doer. The main cause of the above rise in
kundalini is the grace of devi through sri guru, which is also seen in this name.
Lalita sahasranama: layakaree (739)
56. Layatmika
Laya = the destruction; aatmikaa= in this form. Considering the above two names we find
that she is indeed in the form of guru.

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The above names have ‘laya’ as the prefix. Sri lalitha devi being a srsthi sakti – creative
force- representing the dissolution is because; there is no real creation or dissolution,
only that a form disappears with simultaneous appearance of another form. So to have a
new form the old one must cease to exist, that is termed as dissolution. The force behind
that is personified as dakshina kalikaa. These names reinforce the idea that, sri dakshina
kalilaa is inherent part of sri lalitha devi and also vice versa.
The last three enclosures (the eight triangles, triangle and bindu) of the sri cakra are
termed as laya, thus keeping this idea , the above names will mean present in the sri
cakra (name 53), gross form of the cakra (name 54), cause the emergence of the sri
cakra (name 55), in the form of sri cakra.
‘laya’ is a hindrance is yoga sadhana in addition to kashaaya and rasaasvaada. The
removal of this obstacle in the path of an aspirant is by the grace of guru, who is
personified as sampatkari devi. Like mahaganapathy who is a creator of obstacles
(vighna kartaa) and a remover of obstacles (vighna hartaa), sampatkari is praised in the
above as in that form, cause and inherent (here will be taken as remover) of the same.
‘la’ and ‘ya’ are the matrukaaksharaas of the svadhidtana cakra- pointing to the bliss
and are seen on the left side- point to the sakti pradhanya. Thus a whole new dimension
of the above names will appear as in the form of bliss, gross form, cause, and inherent in
bliss.
57. Laghima
Laghimaa = the supernatural ability to become light in weight. In the first enclosure of
sri cakra called trailokyamohana- which has three squares, in the first square the second
deity is ‘laghima siddhi’.
58. Laghu madhyadhya
Laghu = almost not visible; madhyaadhyaa= the waist. Waist is the mid point of the
body. In geometry we defirne a line a short distance between two points and the mid
point is exactly half way, if the mid point is not there , it means the start and end are also
not there. From this simile if we see the head and toe are two points the waist is the mid
point., thus if we are told that there is no waist there is no head (start) and no toe (end) ,
thus she is above time line of existence.
Lalitha sahasranama : lakshya roma .. Samunneya madhyamaa

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 59. Lalamana
Lalamaanaa = playful.
Lalitha sahasranama : leela vinodini
60. Laghu druta
Laghu = agile – fast- light weight; dhrutaa = fast – quick.
61.hayarudha
Haya= horse; arudha= rider- sri devi is visualized as riding a horse. The pratyanga devi
sri ashvarudha is also indicated here. Her horse is known as aparajita – the
unconquerable. Per katapayadi ‘haya’ will translate to number eighteen, the aggregate of
all knowledge (vidyaa). Thus devi is also meditated as the epitome of knowledge.
Lalitha sahasranama: ashvaroodhashit…vrtaa
Lalitha trisati: hayaroodhaa sevitaanghrih
62. Hatamitra
Hata = slaying ; amitra= enemies; the internal enemies – such as greed, pride etc and the
external enemies – one who are purposely disturbing the aspirant in his sadhana are
eradicated by sri devi.
Lalitha trisati: kalmashaghni
63. Harakanta
Hara= lord shiva; kanta= wife. Sri devi is parvati and the consort of lord siva. We can
meditate a mantra in this name. ‘h’ and ‘r’ are to be taken as such. Add ‘ka’ anta- the
alphabet which is before ‘ka’ which is the last vowel ‘ah’. Combining these will reveal
the astra mantra ‘hrah’, which shows the protective aspect of sri devi.
Lalitha sahasranama: shivaa, shri shivaa, umaa, parvati.
Lalitha trisati: hara priyaa
64. Haristuta
Hari= lord vishnu; sthuta- praised by him. Lalitopahynana and sahasranama says the lord
vishnu was among the foremost deities to have praised amba, before and after the
annihilation of bhandasura. We find lord vishnu referred as ‘upendra’ in sahasranama ,
reminding the vamana avataara where he was born to aditi and kashyapa as the younger
brother of indra. ‘hari’ will also point to the color green ( as harit varna), and thus further

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to syamala devi ( who is meditated as shukaabaa- color of parrot – green). Thus we can
also infer that sri devi is praised by sangeeta yogini syamala devi.
Lalitha sahasranama: hari brahmendra sevitaa, kamalaksha nishevitaa
Lalitha trisati: hari brahmendra vanditaa.

65. Hayagriveshtada
Hayagriva= the horse faced (neck) avatar of lord vishnu; ishtada= gave his wishes , to
means fulfilled his wishes. Lord hayagriva is the narrator of lalitopakhyana to sage
agastya, subsequently also revealed the rahasya nama sahasra. Then on further
implorations by sage agastya on his mind’s restlessness, commanded by the divine couple
laitha kameshvara revealed the trisati to him.
Per katapayadi, haya will point to the number eighteen (18), thus indicative of all vidyas.
Griva means neck and hence to one who has mastered the eighteen vidyas by the grace of
master and devi, his wishes are fulfilled.
66. Halapriya
Hala= the wine (which emerged before the nectar during the churning of ocean); priya=
fond of. Thus this will mean fond of wine; this will indicate an altered state of mind as
seen in the intoxicated people, only that part of alteration is to be taken in this simile.
Halahala means poison will point to the lord shiva who drank it after it was thrown up by
the sepent vasuli during the churning of ocean. Thus we find devi is fond of the company
of lord shiva. In reverse we can also take the meaning as one whom poison is fond of,
thus we find the name represents sri devi who is the dearest of lord shiva.
On deeper thought, poison is also called visha – which has its roots in ‘vish’ to expand. .
Thus we can infer the creative aspect of devi, who is fond of expanding herself as the
universe.
On further thought, ‘ha’ and ‘la’ are the alphabets present in the agyna cakra (la and la
are interchangeable). This represents the mind, thus we find that devi is in the form and
fond of the play of the mind. Brahma sutras say ‘mana eva kaaranam manushyaanaam
bandha mokshayoh’.
Lalitha sahasranama: madhvi paanaalasaa, mattaa
Lalitha trisati: haalaa madaalasaa

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 67. Harshasamudbhava
Harsha= the bliss of the body exhibited by erect hair / goose pimples. Samudbhava= born
out of the realization. Here we find that the experience of sri devi by the aspirant causes
the bliss to manifest and one of its forms is goose pimples.
68. Harshana
Harshana= one who causes the hair on the body to stand erect. As seen above this is a
sign of blissful experience. Thus both names convey that sri devi is bliss personified
Lalitha trisati: harsha pradaa
69. Hallakabhangi
Hallaka= red lotus; abha= effulgence; angi= limbs. Thus we find that sri devi;s body
emits the brightness of a fully bloomed red lotus. Same is referred in sahasranama as
‘nalini’
70. Hastyantaysvarya dayini
Hastyanta aishvarya= zenith of richness is to own an elephant – in older days; dayini=
bestowal of that richness by sri devi is indicated here.
‘hasti’ the elephant will also point to the pranava mantra, since the face of the elephant is
personified thus. Asihvaraya will point to the ishvaratva – the lord ship as the ruler of the
created universe. Thus reading on a whole devi is meditated as the bestower of the
lordship on the pranava upasana which is the zenith of all mantras.
71. Halahastarcitapada
Hala= the plough; hasta= one who holds; arcita= worshiped; pada= feet. We can see that
sri devi’s is worshipped by the person who holds the plough. The balaramavatara is
meditated as having a plough. Thus we can infer worship by balarama. Now the hasta can
also have a long vowel ending as per the break up as hasta, this will now point to a
female holding the plough and we find sri maha varahi having it. Thus we now we can
also say that sri devi is worshipped by mahavarahi devi. As seen above, ‘ha’ and ‘la’ are
the aksharas of the agyna cakra, which represent the mind, thus we can infer the name as
one who has the mind in his hands, which is figuratively said for a hold or control over
the mind.
In datta samhita we find balarama as the sampradayaka pravartaka- the propagator of the
worship of sri mahavarahi devi, thus we find a combined meaning in the above name.

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Lalitha trisati: hala dhrut poojitaa (102), langalaayudhaa (193)
72. Havirdana prasadini
Havir = fire sacrifices; dana = to give; prasadini= bestows the wishes of the performer.
Fire is the first in the creation to have a form. Thus fire sacrifices were considered the
best way to offer things to the deities to get their blessings.
Lalitha trisati: havir bhoktree (170)
73. Rama
Rama= sri devi is beauty personified , hence we find her as a charming woman. This also
means a dark colored woman, hence pointing to the ucchishta candali- matangi - syamala
devi. Thus we can infer sri daasaratha raghurama who became the sampradaya pravartaka
of sri syamala vidyaa after his visit to matanga ashrama.
Lalitha sahasranama:raamaa (319)
Lalitha trisati: lakshmanaagraja poojitaa (190)
74. Ramarcita
Rama= the first of the three rama’s of the dasa avatara, sri jamadagnya parasurama ;
arcita= worshipped by. Since there is no prefix we have to consider the first rama avatara
only, who is designated in the datta samhita as the sampradaya pravartaka of sri sundari
vidyaa
75. Ragnyi
Ragyni= the empress. In lalitopakhyana we find the coronation of sri lalitha and
kameshvara after their marriage in sri nagara.
Lalitha sahasranama: ragynee (306), mahaa ragynee. (2)
76. Ramya
Ramya= lovely. Since sri devi is the most beautiful of all, she is described as lovely. This
also means night. The dark half of the day when all living beings rest, thus we are
amazed to find the creatrix is also the destroyer, giving eternal rest.
Lalitha sahasranama: ramyaa (319)
77. Ravamayi
Rava= sound mayi= in the form .since visible creation’s first element is space, which has
the aspect of sound. Sri devi is described as the first manifestation from the unmanifest as

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sound in the space. This sound has the form of matrukaaksharaa; sri devi is the maatrukaa
sarswati too.
78. Ratih
Rati= the wife of kamadeva. Sri devi was immensely pleased by the devotion of rati devi
that, she took her form too. Rati also means coitus, the fifth element if the ritual. She is in
that form too
Lalitha sahasranama: mahaa ratih, rati roopaa (316), rati priyaa (315)
79. Rakshini
Rakshini= protector. Sri devi protects and blesses the true aspirant and the noble people.
Sri krishan says in gita : ’paritraanaaya sadoonaam’- to fully proctect the sadhus- poeple
with ’satva guna’, in the first half which idicated te first and foremost priority; then only
says ’vinaashaaya dushkrtaam’- to fully annihilate the worng doers, that is second
priority.
Lalitha sahasranama: rakshaakaree (317)
80. Ramani
Ramani= beautiful young woman. Sri lalitha is meditated as ever sixteen, thus the form of
a young beautiful woman is ascribed to her. This name also means wife, since we
meditate sri lalitha as lord kameshvara’s wife, this aspect is also revealed here.
Lalitha sahasranama: ramani (310)
81. Raka
Raka = the deity of the full moon. The sixteenth nityaa as per tantra raja is citraa, she
presides over the full moon.
Lalitha sahasranama: raakenduvadanaa, pratapnmukhya raakaanta.. Pojitaa.
82. Ramanimandala priya
Ramani= beautiful young woman. Mandla = congregation; priya= fond of. Devi is fond
and is present in the congregation of young women. Kalpa sutra says to pay your
obeisance to a group of young playing maidens- kreeda kula kumarikaa.
Lalitha sahasranama: ramana lampataa
83. Rakshitakhilokesha

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Rakshita= protecting; akhila loka = all worlds; isha = lord. Since devi is the lord of all
words, she protects it. Sri krishna says in gita: ‘yadaa yadaa hi dharmasya glaanir
bhavati..srjaamyaham’ and also ‘sambhavaami yuge yuge’.
84. Rakshogana nishudini
Rakshi gana= griou of the raakshasaas. (demonic natured); nishudini = killer. This is in
continuance to the above name, for protection of the good, the evil, has to be destroyed.
Lalitha sahasranama: raakshasaghni (318), canda munda nishoodini.(756)
Lalitha trisati: hataatkaara hataasuraa (168)
85. Amba
Amba = the mother. The creative aspect of the eternal personified as devi.
Lalitha sahasranama : ambaa (985); sri maataa. (1)
86. Anatakarini
Anta = end; karini= caused by. This is in direct opposite to the previous name, causing
the end. If we look deeply we find the since matter can neither be created nor destroyed,
it transforms from one form to another, the cessation of a particular form is called
destruction while emergence of another form is called creation. Thus in reality these
names are complimentary.
Lalitha trisati: laya sthityudbhaveshvaree (183)
87. Ambhoja priya
Ambuja = lotus; priya = fond of. Thus devi is meditated as fond of lotus. The peculiarity
of lotus is that it blooms on the sunshine one. Sun representing the knowledge, will now
transfer the meaning to one who is open to knowledge and is happy by its realization.
Knowledge is of two type the intellectual and experiential. She is in both forms of the
knowledge and is happy too.
Knowledge also will mean sustenance, thus this will point to the continuation of the
above two names on the sustenance aspect of the creation till destruction.
88.antaka bhayankari
Antaka = lord yama, the cause of the end to life; bhayam= fear; kari= causer. Thus we
find that lord yama fears sri lalitha devi. During the episode of markandeya, lord yama
was kicked to death by the left leg of the deity (lord shiva) that emerged from the
shivalinga. Since sri devi is ardhaangi, the half of lord shiva, especially, she occupies the

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left side, thus the leg that kicked the life out of lord yama is sri devi’s leg. Hence he is
described as having fear to sri devi.
The choice of words are so beautiful that the last word ‘kari’ hides the dakshina kalika
mantra, the connection being antaka = lord yama, who presides over the southern
direction which is also called dakshina. Bhaya also is pointing to her terrifying aspect in
form.
On deeper insight, we could discover the bhagamalini bija in this name. Antaka will also
mean lord shiva, in his aspect of rudra- the annihilator, thus we can infer this as ‘hara’.
Bhaya bija is ‘blem’ as per tantric dictionaries, thus unifying these will show us the
bhagamalini bija ‘hrblem’.
89. Amburupa
Ambu = water; rupa= in that form. Vedas say ‘aapo vaa idams arvam… verily all this is
in the form of water, the special aspect of water is the rasaa, thus devi is meditated in the
form of rasaanubhava, the experiential knowledge.
90. Ambuja kara
Ambuja = lotus; kara = holds in the hands. Thus devi is also meditated as holing a lotus.
Lotus will point to the prthvi tattva, since it was born in muddy clay, the earth. Kara
denotes the action. Thus we can meditate as sri devi creating the entire universe which is
made of panca bhuta, since the last is said the rest are to be taken by cue. The deity in this
form is sidhha lakshmi the wife of mahaganapati, this will imply the obstacle removing
aspect of devi.
Lalitha sahasranama:
Lalitha trisati:

91. Ambuja jata varaprada

Ambuja = lotus; jata = one who is born in that; vara = boon ; prada = bestower. Thus we
find sri devi as the bestower of boons to lord brahma, who was born in the lotus from the
navel of lord vishnu, and became the prajapati – creator. It is very apt that sri lalitha the
creative power of the entire universe bestows the boons to the creatornad is also praised
by him.
Lalitha sahasranama– brahmopendra.. Samstuta vaibhavaa’,

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Ascarya astottara – brahma vishnu… pada visraanana kshamaa’.
92. Anta: pujapriya
Antah= inner; puja priya = fond of worship in this manner. In the practical ritual maual
(saparya paddhati) we find an instruction called antaryaaga- inner sacrifice, which will
detail out the methodology of the whole outward ritual in our mind frame. Then only the
aspirant (sadhaka) is directed for an outer ritual. In parlance, revealing / saying a part will
also mean the whole. Thus this name is to be interpreted as fond of the whole ritual
worship.
Lalitha sahasranama: antar mukha samaaradhyaa
93. Antastha rupini
Anatasthah = in the innermost rupini= in that form. There are five sheaths of the atma,
which are annamaya kosa (subtle body), pranamaya kosa (the breath), manomaya kosa
(the mental), vigynanamaya kosa (the sub conscious) and anandamaya kosa (the body of
bliss).
In the division of the matrukaakshara, the ‘ya, ra, la and va’ aksharaas are called
antahstaa. They represent the seed syllables (bijaaksharaa) of the four elements air, fire,
earth and water; space is inferred. Thus the new meaning will be in the form of the
elements that make up this universe or in other words the universe itself.
Lalitha sahasranama: sarvaantar yaamini

94. Antarvacomayyaai
Antar = inside; vaco = speech mayi= in that form here devi is meditated the inner sound
form. There are found stages of the sound called paraa, pashyanti , amdhyamaa and
vaikhari,. Of these the fourth is the expressed sound. The first is the inner intent for
expression of an idea, the second is the visualization, the third is the coordination for
bring forth the sound and the fourth is the actual vocal sound. Devi being the cause of
intent as seen as the paraa is said here.
Antar varc can also point to the inner intuitive guidance and thus we find sri devi is in
that form.
95. Antakarati vamankasthita

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Antaka= lord yama( who causes an end – to life) ; arati- enemy ; on a whole lord siva
who is the kalakala, vamanka- left thigh samstha= seated.. So we can now meditate on sri
devi seated on the left side of lord paramesvara.

Antaka = lord yama , the third of the lokapalakas, hence the number three is inferred,
arati= enemy, which will refer to the six vices viz. Kama, krodha, etc hence the number
six. Vamanka, read the numbers from left, thus this will mean thirty six, the tattvas of the
creative universe, samsthaa- inherent in the created worlds as the thirty six tattvas.
Lalitha sahasranama: shiva kameshvaraankasthaa (52)
Lalitha trisati: ishvarotsanaga nilaya (56)
96. Antah sukharupini
Antah = inner; sukha = happiness; rupini= in that form.
97. Sarvagnya
Sarvagyna = all knowing. This is an aspect of para siva. There is nothing not known to
her, who is the power behind para shiva in creation. This is also the name of the first sakti
i the sixth enclosure of the sri chakra. She is in that form too, since it is said
‘animaadyaabhih mayookaih aavrtaam’.
Lalitha sahasranama: sarvagynaa (146)
Lalitha trisati: sarvagynaa (122)
98. Sarvaga
Sarva = all; gaa = to move. Thus we can see that there is no limitation for the movement
of sri devi.
Lalitha sahasranama: sarvagaa (702)
Lalitha trisati: sarvagataa (136)
99. Sara
Saaraa= essence. Sri devi is the creatrix of the whole universe which sprung out from her.
Hence she will contain all the created essence in her.
Lalitha sahasranama: chandassaaraa (845), shastra saaraa (846), mantra saaraa (847)
100. Sama
Samaa= equal. As seen above, since she is the matrix of creation, all are equal in her
sight.

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 101. Samasukha
Sama= equal; sukhaa= happiness. Since devi si the zenith of bliss, she will confer the
same which is equal to all, only that we have to understand this in expereince, not by
mere bookinsh knowledge.
102. Sati
Sati= woman. Sri devi is in the form of all female species in this universe; devi
mahatmyaa says ‘stryah samastaa sakalaa jagatsu’. Devi was also born as the daughter of
daksha prajapati and was called sati.
Lalitha sahasranama: sati
103. Santati
Santati= progeny. Sri devi being the initial creative urge is the cause of expansion of the
universe.
104. Santata
Sanaatanaa= the long tradition. The original denomination of our culture is sanaanatana
dharmaa. Since sri devi created the tradition be being the second propogater, the first is
lord maha kameshvara as caryaanandanathaa, is in the form of the tradition.
Lalitha sahasranama: sanaatataa (128); sampradaayeshvari (710)
105. Soma
Somaa= the moon. ’Candra maa manaso jaatah’- says purusha sookta. Hence this will
now point to the mental modifications of all aspects is her play. Somaa can also be split
as ’sa+umaa’, meaning ’with uma’, which can be extended to mean ’in the form of uma’.
So sri devi is paravati, haimavati.
106. Sarva
Sarvaa= all encompassing
107. Samkhya
Saamkhyaa = the reasoning, intellect which is inspired.
108. Sanatani.
Sanaatanee= in the form of the tradition
Another interesting reading will be: tradition has some ritual texts, which are adhered for
the complete practical part of the said sadhana. From the above meaning it will also be

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clear that these texts are also her form. A corrolary is that we can lso read the texts with
the same devotion of doing a pooja.
Lalitha sahasranama: nityaa shodasikaa roopaa – there is a tantra in this name.
.

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